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8. Jf. & ^ iH. $o. 730, 6JLC. 


Vol. 32 - 2009 

Vol. 33-2010 


ilnstttuteb: September 21, 1977 
Constituteb: September 23. 1978 


Vol. 32 - 2009 

Brian E. Bond, Worshipful Master 

8740 Deans Hill Rd., RR#1 

Campbellcroft, Ontario L0A 1BO 


Kenneth E. Campbell Secretary 

R.R. #1 Milford, Ontario K0K 2P0 

W. Bruce Miller, Editor 

38 Nightingale Crescent, Elmira, ON N3B 1B3 
Phone 519-669-1205 



Volume 32 - 2009 
Subject Page 



Robert C. McBride 3-4 

Wednesday, April 22 nd , 2009 

The Grand Registrar, R.W. Bro. Brian R.S. Manson's Address 5-7 

March 03, 2008: (Previously omitted from Volume 31 - 2008) 


Kristopher Stevens 9-37 

January 24, 2009 Annual Heritage Lodge Banquet Address 

David J. Cameron 39-46 

April 22, 2009 


David J. Cameron 47-54 

May 30, 2009 



Richard Simpson 55-58 

Our Departed Brethren 59 

The Heritage Lodge Officers 2009 60 

Committee Chairmen 2009 61 

The Heritage Lodge Past Masters 62 

The contributors to these proceedings are 
alone responsible for the opinions expressed 
and also for the accuracy of the statements 
made therein, and do not necessarily reflect 
the opinions of THE HERITAGE LODGE A.F. & 
A.M. No. 730, G.R.C. 

The oral presentations at meetings shall be retracted to 30 minutes. 
Papers presented are printed in full in The Heritage Lodge Proceedings in November each year. 



By R.W. Bro. Robert C. McBride 

Brian E. Bond was Initiated into 
Freemasonry in Dentonia Lodge No. 651 
G.R.C. on 7 October 1971, Passed to the 
Second Degree on 13 January 1972 and 
Raised to the Sublime Degree of a Master 
Mason on 10 February 1972, becoming 
Dentonia Lodge's December 1987 
and Toronto District Four D.D.G.M. in 
1990. In 1991 he Affiliated with Canada 
Lodge A.F. & A.M. No. 532 G.R.C. in 
Pickering, Ontario, and celebrated 25 years 
as a Mason in 1996. The following year, in 
1997, he was appointed to the Board of 
General Purposes, serving as Chairman of 
the Computer Resources Committee for the 
next twelve years. An honorary member of 
many lodges, R.W. Bro. Bond was W.M. of 
Brougham Union Lodge No. 269 G.R.C. in Claremont in 2006 and W.M. of 
Heritage Lodge No. 730 G.R.C. in 2008. R. Ex. Companion Bond rose to be a 
First Principal of Oakwood Chapter and was also elected as the Grand 
Superintendent of District 8 which encompassed a number of Chapters of the 
Royal Arch Masons in the Toronto area. He Passed to the Grand Lodge Above 
on 25 March 2009. 

Over one hundred fellow-Masons attended a Masonic Memorial Service on 29 
March 2009 at The Mount Lawn Cemetery Chapel in Whitby, Ontario, 
immediately followed by a celebration of his life, conducted by The Reverend 
Dr. Kenneth B. Bice, CD, D.D. KGSJ. 

R.W. Bro. Bice aptly summarized everyone's thoughts that afternoon when he 

said, "Brian Ernest Bond, or Brian as we had come to 

know him, was a man of great resolve and 

determination. You may recall how he influenced the 

family or each of you over the years as you came to 

know him. I am sure he will always be remembered for 

his unique personality, as I am also sure each of us will 

be remembered for our own uniqueness. ... 


We celebrate this life, this beautiful life, this mysterious life, this precious life 
that was Brian, this man who loved his wife and the entire family, his home, and 
work; and his many friends in the Masonic Order. This honest, hard-working 
man who gave no cause for dislike and every reason for admiration. Yes, it was 
appointed for Brian to live. This he did fully. He squeezed out of life the 
happiness that comes from giving and loving. Not with any pretension or selfish 
goal, but perhaps understanding that happiness does not come from getting, but 
from giving. There is no greater lesson that we can teach each other and our 
children than that. ... Brian was devoted. 

I think that is one way to describe him. He most certainly seemed to be 
successful in his endeavours as well. He was successful in his family life, his 
business life and his life in various fraternal orders, especially those of the 
Masonic Order. ... As a member of the Board of General Purposes of the Grand 
Lodge of Ancient Free and Accepted Masons of Canada in the Province of 
Ontario, Brian spent much time in making the Craft which he loved so dearly a 
little bit better for him having been involved." 

Our thoughts and prayers are with his wife Bev, daughter Colleen, nephew 
Renee, and the other members of the family. 

R.W. Bro. Brian E. Bond 

Initiated Dentonia Lodge No. 65 1 G.R.C 7 October 1 97 1 

W. Master Dentonia Lodge No. 651 G.R.C December 1987 

D.D.G.M Toronto District Four 1990. 

Affiliated Canada Lodge No. 532 G.R.C 1991 

Board of General Purposes (appointed) 1992 

Chairman of the Computer Resources Committee 1998-2009 

W. Master Brougham Union Lodge No. 269 2006 

W. Master Heritage Lodge No. 730 G.R.C 2008. 

First Principal Oakwood Chapter, R.A.M. 

Grand Superintendent of District 8, R.A.M. 

Passed to the Grand Lodge Above 25 March 2009 

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The Grand Registrar, R.W. Bro. Brian R.S. Manson's 

Address to Heritage Lodge No. 730, in Cambridge, 

on the Occasion of his Official Visit 


Wednesday, April 22 , 2009. 

R.W. Bro. Brian R.S. Manson, Grand Registrar 

If we can judge by the history of the practices of early primitive peoples, we are 
safe to assume that men organised themselves into secret societies, each with its 
headquarters or lodge building, produced ceremonies of initiation, carried on 
some form of religious ceremonies and maintained law and order etc. 

The first great secret organizations of which we know were the religious cults 
of the Greco-Roman world. We have interesting information concerning these 
cults, which in reality, were fraternal bodies with much in common with our 
modern day fraternities. Except in a few cases, men only were eligible for 
membership. They met in Tyled or guarded lodge or meeting rooms, employed 
ceremonies of initiation and collected fees or dues to sustain their organization. 


When examined, our old Masonic traditions reveal nothing supernatural. They 
deal with men like us. Our whole structure rests upon simple rules of the Craft, 
labouring for benefits of the individual or the body in general. 

We can date our laws B.C. or A.D. without changing their true meaning, and 
that is quite remarkable. Science has taught the world much that was undreamed 
of when our laws were first written and they have stood the test of time. How we 
live and let live, is that not the test of time? If we let our history die out or ignore 
it, we will lose much when in this age we need it most. Freemasonry is a 
brotherhood; everything we learn about it, from the earliest guilds or lodges 
brings conviction to the forefront. 

In their philosophy of work, the Freemasons stood in sharp contrast to the 
mediaeval world in which they lived and therefore surrounded themselves with 
secrecy for that reason. 

Evidence has shown that before the Reformation Masonry travelled from the Far 
East to Europe then to Britain which then gave it to the western world as we 
know it today. 

At that time England was a system of classes. At the top were the king and his 
nobles, the Pope and his prelates, the Lords and their armies and the great 
landlords who in theory owned a great portion of the land including the men and 
women in it. The Freemasons, being working men, were held to belong to the 
lower class. 

Holding this whole system together was the unwritten rule by the upper class, 
that work was degrading and disgraceful. A lady was expected to have lilywhite 
hands while a gentleman would rather catch the plague than be found doing 
labour. Work was a curse and it had been placed on the shoulders of the working 
class to bear that burden. 

Freemasons though, knew otherwise. They knew work had come from God, for 
was not God "The Great Architect of the Universe? Work was universal and 
everlasting and because of the way the world was made, it is not a curse but a 
way of life. The upper classes thought that to be a worker was to be less than a 
man but Freemasons knew that where idleness is praised and respected, men 
deteriorate and people degenerate. 

So the leathern apron is more ancient then the Golden Fleece or the Star or 
Garter. It is in work that man finds himself and finds satisfaction. 

It is in this philosophy that Masonry continues to be and I think that it was of 
this discovery and of the passing of it on that Freemasonry survived and 
feudalism died. 


Never before had men discovered the significance of work and it is for this 
reason that Masonry continues to attract men to it. 

To quote the American poet Edward Markham (1852-1940), "I believe in the 
dignity of labour, whether with hand or head; that the world owes no man a 
living, but that it owes every man the opportunity to make a living". 

Because of the times and circumstances, Freemasons met in secret, for 
persecution was not uncommon and in certain instances still is today. Its impact 
however, was tremendous, as it was well understood that Freemasons did not 
limit the actions of its members unless they were detrimental to the fraternity or 
the people at large. Since it was educational and enlightening, it pointed out that 
education meant an example of conduct, self culture and self control. This is not 
only true of these mediaeval times but is equally true today. 

Let's not forget that Freemasonry is a human institution, made of individuals 
such as you and me with all our faults and frailties. The biggest job before us is 
how best to keep the interest of our members, especially the younger men who 
join us and will have to carry on the work when we are gone. We must all 
interpret the work, thereby becoming familiar with its traditions, its philosophy 
and history, for it can teach us much and may, hopefully lead to world peace. 

The entire development of this country depends on the persistence of these same 
qualities which characterised the early settlers. These were the qualities of those 
who hewed paths through forests, over mountains, across rivers and conquered 
stretches of barren lands. They faced hostile lands and hostile men with firmness 
and fortitude. They had the character to respect authority and to resist abuse. 
Many were Masons such as you and me. An American scout spoke these words 
immortalized in Edward Eggleston's "The Circuit Rider", "Be Wise in your 
sympathies. If a good deal of self righteousness gets in at times between us and 
our opinion of others, if half the world could see itself as others see them, there 
would be a universal compromise on the basis of common faults and everybody 
would be shaking hands with everybody else". 

Brethren, as I said, Masonry is a human institution, of individuals with all their 
idiosyncrasies but held together with hard work and determination and we 
should carry that outside of our Lodges and let people know what we, as 
Masons, are doing in the community at large. Thank you. 

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by V. W. Bro. Kristopher Stevens 
Heritage Lodge - March 3, 2008 

We are Taught to Walk the Middle Path in Freemasonry 

"What is a centre? 

A point within a circle, from which all parts of the circumference 
are equidistant. 
Why on the centre? 
Because that is a point from which a Master Mason cannot err. ' 

- The Degree of a Master Mason (The Modern 1 Ritual Association, 

In days long past those who applied our principles not only carried a 
diploma (now a dues card) but applied themselves to the challenges of their 
daily lives as well as those of society, through both intellectual and active 
pursuits. Masons often stood on opposing sides of debates around various 
issues such as slavery, sexism, human rights, forms of government and 
other volatile subjects. 

Some Brothers and Sisters continue to challenge the status quo around 
religious intolerance, human rights, sexism, racism and rankism, both inside 

Please note that the Modern Ritual Association and the "Modern ritual" 
itself do not refer to the Moderns Grand Lodge which existed prior to 
amalgamation with the Antients in 1813 in the formation of the United 
Grand Lodge of England. Both the Association and ritual refer to one of the 
most commonly used Scottish Ritual books. In Scotland, Lodges have 
complete autonomy over the ritual they choose to use. 


and outside the fraternity (often with ever increasing frustration and 

This paper examines the middle path, the path of equilibrium that all Master 
Masons, if they truly live the Craft's philosophy, attempt to walk within the 
Lodge and in their lives. It does so in three steps. First, it provides a brief 
overview of some of the current trends in the Craft. Secondly it seeks to 
identify those universal landmarks that characterize Freemasonry 
throughout history and geographically. Finally, the paper finishes with an 
application of some of these landmarks to an issue relevant to modern 
society, the concept of sustainability. All of this is done to demonstrate that 
Freemasonry is relevant to today's society and that it is a path open to all 
those willing to walk it, if they are willing to live up to its high ideals. 

Trends in our Craft 

"/ have missed Masomy. But I did become tired of 'crusading. ' I 
became tired of hearing, 'It can 7 be done, 'from those who should 
know better. I decided it was useless to fight those who felt that 
the ritual was the beginning and end of Masonry - not caring 
anything about the meaning behind the ritual. " 

- Allen E Roberts (1969) 

Something is happening in our dear Craft and it does not have to do with 
recruitment or the race to complete a ceremony letter perfect and get 
members into the officer chairs of the Lodge. 

The issue is not recruitment, it is retention, it is our failure to retain those 
who have the potential to learn from and apply our Craft's principles for 
their own betterment and the betterment of society. 

It is also about destructive retention. The retention of those who have not 
(and perhaps will not) learn from our principles who are corrupting the high 
ideals that our forefathers established. 

In 2007 Peter Renzland of the Toronto Society of Masonic Research 
performed an analysis of the membership trends within the Grand Lodge of 
Canada in the Province of Ontario. In 1990 there were 82,000 members of 
the Grand Lodge of Canada in the Province of Ontario. By 2005 3 1 ,000 
members had passed away and 1 9,000 new Masons had been made. Yet by 
the end of 2005 there were only 50,000 members (Renzland, 2007a). 


During the 15 year period 20,000 members quit. 2 


The Waves are Crashing 

The brief summary above of membership trends in Ontario is not an 
isolated incident. Freemasonry throughout anglo-jurisdictions, North 
America, the United Kingdom, Oceania, are experiencing a similar state of 
decline despite radical efforts such as one day classes and advertising 
campaigns to recruit (Belton, 2001). 

The signs of disruption and unrest are increasing close to home. 

A number of "Bright Lights" within North American Freemasonry who 
have been working inside the corporate structures of their Grand Lodges to 
address wrongs and divergences from societal and Masonic norms have 
been expelled, erased and censored: 

• Bro. Frank Haas, PGM, West Virginia (Expelled and erased by 
extrajudicial GM edict) 

• Bro. Jeff Peace, Georgia (Erased) 

• Bro. Tim Bryce, Florida (Censored) 

A number of Lodges have declared themselves independent from the 
"established" Grand Lodges returning to the roots of the Craft prior to the 
innovation of Grand Lodges: 

• Halcyon Lodge, Ohio 

• Euclid Lodge, Michigan 

• Vulcan, Alabama 

• Sirius, Georgia 

• Sons of Light, Georgia 

• Regulus, Alabama 

In addition to this challenge, another threat to the status quo is arising in 
North America, the formation of the Grand Orient of the United Sates of 
America (GOUSA) 3 , allied with the Grand Orient of France. 

20,000 is a significant number of untracked departures from Freemasonry in 
Ontario. Whether they left due to dissatisfaction, family reason, or some other 
cause, it is worth pursuing an answer in an objective and independent way. 

The Grand Orient of the United States of America can be found at 


This masculine obedience has established amity with mixed-gender and 
feminine obediences and has, with its clearly defined principles, begun to 
address the concerns and disillusionment held by some ex and current 
members of "mainstream" Freemasonry: 

"Our cause is the intellectual, spiritual and social advancement of 
humanity. To accomplish these aims we have established the 
following guiding principles for Free-Masonry: 

1 . We believe in the freedom of conscience of all people, and 
that it is an essential component of liberty, equality and 

2. We believe in and support the separation of religion and 
government, and promote religious and spiritual tolerance 
among all people. 

3. We believe in and support the freedom of the press as a 
necessary component of maintaining the inalienable rights of 
all human beings, and that among these are life, liberty, and 
the pursuit of happiness. 

4. We believe in and support the need for higher education and 
life-long learning. 

5. We believe in and support an impartial judiciary system as 
essential to guaranteeing the preservation of human rights. 

6. We believe in and support the arts and sciences as essential 
elements in the progress and evolution of humanity. 

7. We believe in and support efforts that work towards global 
environmental and ecological sustainability as essential to the 
survival of the human species." (GOUSA, 2007) 

Examples of change and evolution are becoming increasingly abundant. 
More are coming. Why is this happening? 

The Tides are Shifting 

Like a strong current pulling the largest of men out to sea, the tide is forcing 
the entrenched interests in our corporate Masonic structures to address 
issues they have long dismissed. Long standing wrongs are beginning to be 
righted, while others are being worsened. Some members and some 


Masons are working to change things. Even some Grand Lodges are 
realigning their path to the ideals of the past, to become relevant in the 
present. The following subsections provide examples that are worthy of 
further exploration. 


Grassroots initiatives designed to build Masons rather than just members 
such as the European Concept Lodges 4 originating in Australia and the 
Traditional Observance Lodges 5 of the USA are gaining support. Those 
becoming involved in these movements appear to be interested in returning 
to smaller more exclusive Lodges centred on Masonry rather than 
institutional charity and service club activities. The focus of this retro- 
Masonry is the establishment of strong fraternal bonds and gradual progress 
through an initiatic experience based on the pursuit of knowledge, critical 
thinking and the active application of the moral philosophy of Freemasonry. 

Prince Hall Recognition 

The broad recognition of Prince Hall Freemasons as "regular" has become 
widespread after years of discrimination, though not yet universal (Bessel, 
2008). Leaders and members calling themselves Masons have failed to 
align their prejudices with their duty, and have even gone so far as to state 
that recognition of primarily black Lodges would constitute racism. We 
here in Ontario as of July 2008 have fortunately recognized our Brethren 
having joined the majority of Canadian Grand Lodges and our mother 
constitutions of Ireland, Scotland and England. 

The Acknowledgement of Women Freemasons' Parallel Path 

To learn more about European Concept Lodges visit http://www.freemasons- For information about the G15's adaptation of the 
education manuals used please contact 
5 To learn more about Traditional Observance Lodges visit In January of 2008 the first Traditional 
Observance Lodge in Canada was announced under the GLCPO, Templum Fidelis 
( in Bath, Ontario. 

During the Grand Lodge of Communication of 2008 recognition was granted to 
Prince Hall Freemasonry. The original paper contained the following text, "We here 
in Ontario have unfortunately failed to recognize our Brethren, while the majority of 
Canadian Grand Lodges have done so, as have our mother constitutions in all of 
Ireland, Scotland and England (Renzland, 2007b)." We highly recommend that you 
research the history of recognition further to understand the path Ontario took to 
reach this point. Of particular interest is the concept of exclusive jurisdiction, its 
interpretation at different points in history. 


In the southern English town of Lewes in Sussex, UGLE Brethren who 
manage a Masonic Temple that is more than 200 years old, have recently 
agreed to share the facilities with members of the Honorable Fraternity of 
Ancient Freemasons (HFAF) 7 , which is a feminine obedience (HFAF, 
2008). The existence of this feminine Grand Lodge, of lady/women 
Freemasons and of their parallel path is acknowledged by the UGLE: 

"There exist in England and Wales at least two Grand Lodges 
solely for women. Except that these bodies admit women, they are, 
so far as can be ascertained, otherwise regular in their practice. 
There is also one which admits both men and women to 
membership. They are not recognized by this Grand Lodge and 
inter-visitation may not take place. There are, however, discussions 
from time to time with the women's Grand Lodges on matters of 
mutual concern. Brethren are therefore free to explain to non- 
Masons, if asked, that Freemasonry is not confined to men (even 
though this Grand Lodge does not itself admit women). Further 
information about these bodies may be obtained by writing to the 
Grand Secretary. 

The Board is also aware that there exist other bodies not directly 
imitative of pure antient Masonry, but which by implication 
introduce Freemasonry, such as the Order of the Eastern Star. 
Membership of such bodies, attendance at their meetings, or 
participation in their ceremonies is incompatible with membership 
of this Grand Lodge." (UGLE, 1999) 

Transparency and a Public Face 

There has also been an increase in transparency within some jurisdictions. 
Two examples include: 

The Grand Lodge of California with its professional online magazine , new 
education program, Masonic retreats, endorsement of Traditional 
Observance Lodges, management certification program and extensive 

7 To learn more about the HFAF visit 

8 To view the excellent publication produced by the Grand Lodge of California visit 


Secondly, the recent decision by the UGLE to merge its Masonic Quarterly 
magazine 9 with the "independent voice" of Freemasonry, Freemasonry 
Today 10 . Freemasonry Today has historically covered issues and topics 
taboo within the mainstream. The UGLE's statements that this 
independence will continue is a true sign that things are indeed changing 
(Jackson, 2007; Baigent, 2007). 

Increasing Academic Research and Objectivity 

An increasing number of academic authors and institutions, both Masonic 
and independent are exploring questions about our Craft (Gilbert, 2004). 

More and more individuals are also raising questions about the fraternity's 
future such as: What is/should be the Grand Lodge's role? What was/is the 
Craft's relationship to society? Can antiquated documents and ceremonies 
hold relevance in society today? Is discrimination acceptable in the Craft? 

The disillusioned, the wise and the visionaries of our generation are 
speaking out. Are we listening? Are we seeking the truth? 

The following is a list of publications that are making waves: 

Dwight L. Smith (1964) - Whither are we Traveling? 

Trevor Stewart (2004) - English Speculative Freemasonry 

Lord Northampton, UGLE's Pro-GM (2005) - Whither Directing 

our Course? 

Stephen Dafoe (2005) - Reading, Writing and Apathy: The Rise 

and Fall of Masonic Education 

Tim Bryce (2006) - The Masonic Manifesto 

Knights of the North (2006) - Laudable Pursuit 

Phillip Carter (2006) - Freemasonry's Nonsensical 'No Women' 


Masonic Information Centre (2006) - It's About Time 

Julian Rees (2006) - It Doesn't Have to be Like This 

Lord Northampton, UGLE's Pro-GM (2007) - Guardians of 


To read back issues of the UGLE's Masonic Quarterly visit 

To read Freemasonry Today visit www.freemasonrytoday,com. Please note that 
all back issues are now free to view. 


• The Invisible College (2007) - Treatise regarding the Governing 
Body of the Freemasons of Ontario: Saving the Craft from 
Grand Lodge 

• Burning Taper (2007) - Ancient Charges in Modern Times 

• Fred Milliken (2007) - What Really Makes a Successful Lodge? 

• David Sheen (2007) - The New Breed of Freemasons 

• Alex Davidson (2007) - The Masonic Concept of Liberty: 
Freemasonry and the Enlightenment 

• Richard Graeter (2007) - Reform Freemasonry! A Vision for the 
Future of Freemasonry 

• Fred Milliken (2007) - Of Reforms and Revolution 

• Athena Stafyla (2007) - The Masonic Landmarks 

• Mark Stavish (2007) - Freemasonry: Rituals, Symbols and 
History of the Secret Society 

• Brian Chaput, William Goodwell, Kevin Main and JJ Miller 
(2007) - Morals and Dogma for the 21 st Century 

The End is Nigh.... Or is it? 

The Grand Lodges affected by these acts of resistance, those Lodges that 
are feeling the pinch of decline, and many Masons who are becoming aware 
of the issues, are likely to be progressing through what Kubler-Ross 
described as the "stages of grief." These stages of grief adapted to the 
current Masonic context could be as follows: 

• Denial that there is anything wrong. . . 

• Anger that there are those willing to stand up and address the 

• Bargaining to try and keep the numbers up with tricks and treats. . . 

• Depression about the hopelessness of the situation. ... 

• Acceptance that perhaps we have strayed from the centre path. . . 

Those going through any traumatic experience normally undergo at least 
two of these stages. 

What stages do those around you seem to be going through? 

11 The stages developed by Kubler-Ross (Denial, Anger, Bargaining, Depression, 
Acceptance) originally applied to any form of catastrophic personal event. The 
steps do not necessarily happen in order and are not all always experienced by the 
impacted individual, though normally at least two of the stages are experienced 
(Kubler-Ross, 1969). 


The good news is that Freemasonry like any complex organism or 
organization is constantly evolving and incredibly resilient. This concept of 
adaptation and resilience which will always keep Masonry far from collapse 
(despite the illusions some may have) will be discussed further in the 
following sub-sections. 

The Sun is Always at Its Meridian 

"The earth constantly rotating on its own axis in its orbit around 
the sun, the centre of our system, and Freemasonry being 
universally spread over its surface, it necessarily follows, that the 
sun must always be at its meridian with respect to Freemasonry. ' 
- Fellowcraft Questions (Modern Ritual Association, 1973) 

In systems theory the concept of emergent properties is used to explain how 
cooperating parts of a whole, create characteristics that do not exist when 
the parts are not working together. A common example is that of a bicycle: 
peddles, wheels, gears, the frame, etc. do not create a vehicle if not 
assembled and organized in the right way. Interestingly there are many 
types of cycles: racing, mountain, touring, folding, recumbent, etc. All of 
these are considered to be bicycles because they have certain core principles 
or characteristics. 

Freemasonry is the same. It is defined by its core principles, but exists in 
many forms. 

Though the common definition that, "Freemasonry is a beautiful system of 
morality, veiled in allegory and illustrated by symbols," is accurate it does 
not really explain what Freemasonry is. This ambiguity largely stems from 
the fact that Masons are left to determine their own interpretation and 
application of what they learn (Despite the efforts of some to dogmatize our 

Though Freemasonry is experiencing decline in some jurisdictions, it is 
growing in others and sometimes growing within the same jurisdiction, but 
in the form of a new obedience. 

Based on personal experience in Lodges and with Brethren from other 
territories 1 , online discussion and writings by well respected authors such 

12 'hi 

The term territory is used here rather then jurisdiction since entities properly 
belonging to a governing body in a jurisdiction may have a territorial limit. This 
does not however imply exclusive monopoly. 


as Jackson (2008) and MacNulty (2006) I propose that Masonry around the 
world can be grouped into approximately seven groupings: 

1 . Canada, Australia and New Zealand - Characterized by a focus 
on the operational business of running the organization, word 
perfect ritual, rapid progression through the degrees and officers' 
chairs, low participation and large institutionalized charity 

2. The United States of America - Characterized by religious 
zealousness, militant patriotism, rapid progression, large lodges, 
low participation and large institutional charity 

3. Mexico - Characterized by its focus on philosophical and spiritual 
enlightenment through critical thought, education and application, 
and political engagement in civil society 

4. United Kingdom - Characterized by its focus on the operational 
business of running the organization, fraternalism in the form of 
social activities and specialty Lodges and networking 

5. France (Grand Orient) - Characterized by an emphasis on 
freedom of thought, personal psychological and moral refinement 
and a humanistic approach to relief in the form of social reform 

6. Continental Europe - Characterized by slow progression, small 
Lodges, small scale charity and intellectual, spiritual and 
philosophical enlightenment through critical thought, education 
and application 

7. Central and South America - Characterized by its idealism, its 
focus on philosophical and societal development through education 
and application of Masonic philosophy 

Figure 1. 



Mono-cultures Versus Multi-Cultures 

Freemasonry at the global scale is diverse. 

Vandana Shiva (1993), a world renowned 
environmental activist focused on bio-diversity and 
indigenous ethno-science introduced the concept of 
monocultures and their inherent instability in the 1990s. 

Monocultures both in nature and society are rigid, 
centralized, focused/specialized monopolies whose lack 
of balance results in short-term benefits and long term 
fragility and instability. Examples of monocultures 
include: modern agriculture where one crop is grown on 
a large scale and thus is hyper-sensitive to infection, 
drought or disease; isolated ethnic societies that are 
similarly sensitive; centralized electricity production 


that can be knocked out by a failure in the system; and corporate structures 
that are so inter-related and reliant that failures in leadership, management, 
product design and finances can lead to the collapse of the business. 

Multi-cultures contrastingly are diverse, self-managing, adaptable, creative, 

1 T 

and stable systems existing in a state of dynamic equilibrium . Examples 
of multi-cultures include natural forests, bodies of water, ethnically-diverse 
cultures/societies and any other system where there is bio-diversity and/or 
cultural diversity. 

It has been recognized that higher levels of diversity may provide greater 
value than monocultures or less diverse systems (Tilman and Poasky, 
2005). Shiva (1993) argues that greater diversity provides any system, 
whether ecological, economical, or even cultural, with increased resources 
with which to adapt to adverse situations when they arise. Shiva also 
advocates a move away from mono-culture specialization, which is usually 
motivated by growth maximization, because of the inherent instability and 
risk it represents. 

Diverse organizations such as Freemasonry are like natural ecological 
systems in that they have the resilience to experience wide ranging change 
and still function and maintain integrity (Holling, Gunderson and Ludwig, 
2002a). A system's robustness comes from its many component functional 
diversity, the process of inheritance 14 and spatial heterogeneity. It is a 
mixture of distinctiveness and overlap at a large scale which creates a state 
of dynamic equilibrium capable of maintaining itself unless external 
disturbances become so extreme and/or persistent that they cause an 
irreversible shift (Holling, Gunderson and Ludwig, 2002b; Westley, 
Carpenter, Brock, Holling and Gunderson, 2002; Daly and Farley, 2004). 
Reducing diversity and variability can produce conditions that put systems 
at risk of "flipping" to new irreversible, usually degraded states controlled 
by unfamiliar processes (Holling, Gunderson and Ludwig, 2002a). 

Dynamic equilibrium or dynamic stability refers to a system's ability to use 
resources and strategies to self-correct. Dynamically stable systems are always at 
the edge of stability but due to their diversity and complexity are able to self-correct 
(Jacobs, 2000). 

Inheritance or transmission is the process of replication through reproduction or 
copying (imitation) of components within systems, one of the factors that 
contributes to increased system durability (van der Berg, 2005). In Freemasonry this 
idea could be applied to the creation of Lodges, Masons and the spread of Masonic 
philosophy and its core principles. 


Freemasonry at the global scale is a multi-culture with many observances, 
rituals, governance structures and other unique characteristics. The 
majority of mainstream Grand Lodges however have become monocultures 
controlling all aspects in their jurisdiction stomping out creativity or 
divergence from the status quo. Interestingly Freemasonry traditionally was 
not focused on centralized control, but rather individual Lodge autonomy 
and independence where decisions about ritual, recognition, regalia and 
other decisions were the purview of the Master and his Wardens (Please 
refer to Figure 1 and footnote 15 ). 

The Landmarks aren 9 t Landmarks 

Most of us have heard of "The Ancient Landmarks" and many assume that 
the list(s) they have read in their Grand Lodge's Constitutions and those by 
Albert Mackey and/or Albert Pike are in fact "certain", "absolute", 
"dogmatic," and "universal". 

The fact is however, that this is not the case. 

The Landmarks "compiled," or more accurately "invented", by Mackey in 
1858 (141 years after the innovation of Grand Lodge) of which our own 
Grand Lodge bases its own, are far from universal, not existing in many 
jurisdictions around the world. The Grand Lodge of British Columbia 
(GLBC) provides a historical list of 25 "landmarks" that were invented by 

1 . The modes of RECOGNITION. 


3 . The Legend of the THIRD DEGREE. 

PRESIDING OFFICER called a Grand Master. 

5. The prerogative of the Grand Master to preside over every 
assembly of the craft. 

15 Figure 1. provides a visual representation of the Lodge "multi-culture" prior to 
1717 (circle 1). Circle 2 represents the innovation of the two competing Grand 
Lodges prior to amalgamation while many Lodges remained autonomous. Circle 3 
represents the accepted status quo up until recently with its limited number of 
obediences without independent Lodges. The final circle represents what may be 
coming to Freemasonry, a mixture of Grand Lodges/Orients, obediences (masculine, 
feminine and co-Masonic) and individual autonomous Lodges working in dynamic 
equilibrium around core universal principles. 


that can be knocked out by a failure in the system; and corporate structures 
that are so inter-related and reliant that failures in leadership, management, 
product design and finances can lead to the collapse of the business. 

Multi-cultures contrastingly are diverse, self-managing, adaptable, creative, 
and stable systems existing in a state of dynamic equilibrium . Examples 
of multi-cultures include natural forests, bodies of water, ethnically-diverse 
cultures/societies and any other system where there is bio-diversity and/or 
cultural diversity. 

It has been recognized that higher levels of diversity may provide greater 
value than monocultures or less diverse systems (Tilman and Poasky, 
2005). Shiva (1993) argues that greater diversity provides any system, 
whether ecological, economical, or even cultural, with increased resources 
with which to adapt to adverse situations when they arise. Shiva also 
advocates a move away from mono-culture specialization, which is usually 
motivated by growth maximization, because of the inherent instability and 
risk it represents. 

Diverse organizations such as Freemasonry are like natural ecological 
systems in that they have the resilience to experience wide ranging change 
and still function and maintain integrity (Holling, Gunderson and Ludwig, 
2002a). A system's robustness comes from its many component functional 
diversity, the process of inheritance 14 and spatial heterogeneity. It is a 
mixture of distinctiveness and overlap at a large scale which creates a state 
of dynamic equilibrium capable of maintaining itself unless external 
disturbances become so extreme and/or persistent that they cause an 
irreversible shift (Holling, Gunderson and Ludwig, 2002b; Westley, 
Carpenter, Brock, Holling and Gunderson, 2002; Daly and Farley, 2004). 
Reducing diversity and variability can produce conditions that put systems 
at risk of "flipping" to new irreversible, usually degraded states controlled 
by unfamiliar processes (Holling, Gunderson and Ludwig, 2002a). 

Dynamic equilibrium or dynamic stability refers to a system's ability to use 
resources and strategies to self-correct. Dynamically stable systems are always at 
the edge of stability but due to their diversity and complexity are able to self-correct 
(Jacobs, 2000). 

Inheritance or transmission is the process of replication through reproduction or 
copying (imitation) of components within systems, one of the factors that 
contributes to increased system durability (van der Berg, 2005). In Freemasonry this 
idea could be applied to the creation of Lodges, Masons and the spread of Masonic 
philosophy and its core principles. 


Freemasonry at the global scale is a multi-culture with many observances, 
rituals, governance structures and other unique characteristics. The 
majority of mainstream Grand Lodges however have become monocultures 
controlling all aspects in their jurisdiction stomping out creativity or 
divergence from the status quo. Interestingly Freemasonry traditionally was 
not focused on centralized control, but rather individual Lodge autonomy 
and independence where decisions about ritual, recognition, regalia and 
other decisions were the purview of the Master and his Wardens (Please 
refer to Figure 1 and footnote 15 ). 

The Landmarks aren y t Landmarks 

Most of us have heard of "The Ancient Landmarks" and many assume that 
the list(s) they have read in their Grand Lodge's Constitutions and those by 
Albert Mackey and/or Albert Pike are in fact "certain", "absolute", 
"dogmatic," and "universal". 

The fact is however, that this is not the case. 

The Landmarks "compiled," or more accurately "invented", by Mackey in 
1858 (141 years after the innovation of Grand Lodge) of which our own 
Grand Lodge bases its own, are far from universal, not existing in many 
jurisdictions around the world. The Grand Lodge of British Columbia 
(GLBC) provides a historical list of 25 "landmarks" that were invented by 

1 . The modes of RECOGNITION. 


3. The Legend of the THIRD DEGREE. 

PRESIDING OFFICER called a Grand Master. 

5. The prerogative of the Grand Master to preside over every 
assembly of the craft. 

15 Figure 1. provides a visual representation of the Lodge "multi-culture" prior to 
1717 (circle 1). Circle 2 represents the innovation of the two competing Grand 
Lodges prior to amalgamation while many Lodges remained autonomous. Circle 3 
represents the accepted status quo up until recently with its limited number of 
obediences without independent Lodges. The final circle represents what may be 
coming to Freemasonry, a mixture of Grand Lodges/Orients, obediences (masculine, 
feminine and co-Masonic) and individual autonomous Lodges working in dynamic 
equilibrium around core universal principles. 


6. The prerogative of the Grand Master to grant Dispensations for 
conferring degrees at irregular times. 

7. The prerogative of the Grand Master to give dispensations for 
opening and holding Lodges. 

8. The prerogative of the Grand Master to make Masons at sight. 

9. The necessity of masons to congregate in lodges. 

10. The government of the craft, when so congregated in a Lodge by a 
Master and two Wardens. 

1 1 . The necessity that every lodge, when congregated, should be duly 

12. The right of every mason to be represented in all general meetings 
of the craft and to instruct his representatives. 

13. The Right of every mason to appeal from the decision of his 
brethren in Lodge convened, to the Grand Lodge or General 
Assembly of Masons. 

14. THE RIGHT OF EVERY MASON TO VISIT and sit in every 
regular Lodge. 

15. No visitor, unknown as a Mason, can enter a Lodge without first 
passing an examination according to ancient usage 

16. No Lodge can interfere in the business of another Lodge, nor give 
degrees to brethren who are members of other Lodges 

17. Every freemason is Amenable to the Laws and Regulations of the 
Masonic jurisdiction in which he resides. 

18. Qualifications of a candidate: that he shall be a man, unmutilated, 
free born, and of mature age. 

19. A belief in the existence of God. 

20. Subsidiary to this belief in God, is the belief in a resurrection to a 
future life. 

21. A "Book of the Law" shall constitute an indispensable part of the 
furniture of every Lodge. 


23. The secrecy of the institution. 

24. The foundation of a Speculative Science, for purposes of religious 
or moral teaching. 

25. These Landmarks can never be changed. (GLBC, 2007) 

Stafyla (2007) provides a shorter list: 

1. Freemasonic degrees, initiations and the administrative 
proceedings of the Craft are secret. The Freemasonic institution 
uses the well-established rules of recognition. The office of Tiler 
ensures the profane are kept outside the entrance of the Lodge. 

2. The belief in a Supreme Being and the immortality of souls is an 
unalterable and incontestable theosophical cornerstone of the 


Craft; therefore it cannot be abolished. A Book of Divine Law 
must be open in the Lodge when it is at work. 

3. The ritual of the Third Degree is unalterable and it must be 
accomplished in three elementary psychological steps of initiation, 
two of introductory and preparatory nature and a third during 
which the rite of rebirth must be performed. 

4. In all Masonic degrees a speculative science can be founded upon 
the operative art and coexist with it. The ritualistic character of 
Freemasonry must be inviolable. 

5. The Lodge as an institution must be governed according to the 
ancient accepted rules and traditions of the craft, according to 
which a Grand Master is ultimately responsible for the 
government of the fraternity. His prerogatives to make 
Freemasons at sight, to grant dispensations for conferring degrees, 
to establish "Lodges under dispensation" and to preside over every 
assembly of the Craft, are inviolable. The equality between the 
Brothers is an unalterable principle. 

6. Freemasonry is based on a dogma of altruistic and humanistic 
philosophy founded on the respect of human rights and a 
philanthropic moralistic dogma. 

7. These rules cannot be changed. 

Interestingly both of these lists can never be changed... 

Neither of these lists or any other compilation of "Landmarks" can be 
confirmed to be the unalterable and "universal" Landmarks of Freemasonry 
(GLBC, 2007a). The problem with 'The Ancient Landmarks" arises out of 
a statement in Anderson's Constitutions of 1723 (Peace, 2007a): 

"Every Annual Grand Lodge has an inherent power and Authority 
to make new Regulations or to alter these, for the real benefits of 
this Ancient Fraternity; provided always that the old Land-Marks 
be carefully preserved." (Anderson, 1723) 

Unfortunately, the "Land-Marks" to which Anderson refers were never 
listed, which has resulted in ongoing confusion and debate about what they 
really are. 

Peace (2007a) points out that despite the ninety-one page length of the 1723 
document (and the later revised version in 1734) there is strangely no list. 

He goes on to pose two possible scenarios: 

1 . "The Ancient Landmarks" were secret? 


2. "The Ancient Landmarks" were universally known by all Fellows 
and Masters of the Craft? 

If they were secret, then they were never written because it would have 
resulted in the violation of an oath and obligation. If so they are lost. 
If they were already well known by Masons then there would have been no 
reason to put them into print. If this is the case it should be possible to 
deduce them. 

No matter the reason for the Landmarks not being recorded, wherever they 
have been declared as "absolute" they are not in fact universal or 
permanent. The following are a few examples that demonstrate this lack of 

1 . The third degree did not exist at the time of formation of the first 
Grand Lodge 

2. The prerogative of the Grand Master to make masons on sight does 
not exist in all jurisdictions 

3. The right to visit and sit in every regular Lodge is not always a 
right in every jurisdiction 

4. The belief in the resurrection to a future life raises theological 
questions and is not used in every jurisdiction 

5. The modes of recognition, Grand Hailing Sign and words are in 
fact different in many jurisdictions such as Ireland, Scotland, 
France and Germany with numerous variations of the Master's 
word, passwords and word order switched between degrees 

6. Being free by birth (as all humanity is if you accept Jean- Jacques 
Rouseau's premise ) versus being a "free man" has resulted in 
many disputes, specifically when racism is being veiled with 
"reason" and "fact" 18 

In addition to these discrepancies there are many other characteristics that 
are not universal in our dear Craft, some of which include: 

Examples of differences can be found in the Modern ritual used by some Scottish 
Lodges which demonstrates alternative wording and signs of distress from other 
jurisdictions, the use of the due guard in some jurisdiction, Lodges from continental 
Europe which use passwords and words in different orders. 

All men are born free, but everywhere they are in chains (Rouseau, 1762). 

Though in most slavery systems children are born into slavery or serfdom, it can 
be argued that their "spirit" or "soul" is born free and then enslaved by their slaver 
master, society, their own desires, etc. 


1. The ritual ceremonies used around the world are far from 
standardized ranging from the alchemical Scottish and Rectified 
rites to the "York" style Webb rituals 

2. The symbols, tracing boards, working tools and furniture are 
different around the world, with differences such as actual tools 
being arranged on the floor for tracing boards for each of the 
degrees as opposed to the commonly used paintings hung in 
Lodges around Ontario (Haunch, 1963) 

3. The Hiramic legend is not universal with some jurisdictions in 
continental European Lodges referring to Adoniram in the third 

4. Some jurisdictions such as Scotland include the Mark degree as 
part of the working done within the three degrees 

5. Many jurisdictions in Continental Europe and South America do 
not require memorization of the ritual beyond the modes of 
recognition but do require candidates to complete pieces of 

6. Regalia differs in various jurisdictions with some even allowing 
the individual Lodges to decide their regalia's appearance such as 
Scottish Lodges (Crowe, 2007) 

7. Officers, titles and honorifics vary (ie. Scottish Lodges use the title 
Right Worshipful for the Master and Worshipful for the Wardens 
and no title except that of Brother is used when the individual is 
not acting in their official capacity) 

8. The layout of Lodges vary throughout the world 

9. Governance structures vary greatly as do the powers of the various 

10. The role of Grand Lodge is different around the world ranging 
from a service provider to an autocratic dictatorship in others 

11. The level of Lodge autonomy differs in various jurisdictions (ie. 
Scottish Lodges have the ability to select their own regalia, the 
ritual(s) they wish to use, etc.) 

12. Recognition criteria differs among various Grand Lodges and some 
Grand Lodges recognize Grand Lodges and Orients which others 
do not 

19 Pieces of "architecture" refer to original academic research papers, presentations, 
experiential writings, art work and other creations by the Mason to demonstrate their 
application of the Craft in their lives. Only after producing such works and regular 
attendance, can a Brother be considered for progression to a more advanced degree. 
Even after completing the third degree, Masons are expected to continue creating 
pieces of architecture to contribute to their growth, that of the Brethren of the Lodge 
and to society. 


13. The level of discrimination (of candidates) based on 
character/merit, race, sex, politics, religion, spiritual beliefs, age, 
physical conditions, education, culture, etc. is different around the 

In Search of Universal Landmarks 

Prior to the formation of the premier Grand Lodge and the later schism 
between the Ancients and Modern when the idea of "recognition" was 
introduced, Masons were Masons, and despite a lack of structure they were 
known by certain signs, tokens, grips and knowledge. 

To be truly universal Landmarks need to exist in all jurisdictions throughout 
time and space from time immemorial. They should in essence be guiding 
principles which can be traced back beyond the formation of the premier 
Grand Lodge. 

Peace (2007b) proposes that the "Ancient Land-Marks" were based around 
the common definition of Freemasonry from the early eighteenth century: 

1 . Freemasonry is a peculiar system of morality veiled in allegory and 
illustrated by symbols 

2. Freemasonry is dedicated to the brotherhood of man under the All- 
Seeing Eye of deity 

3. Freemasonry is a progressive science 

4. Freemasonry is a natural philosophy, or system of natural 

All of these are valid. In addition, I would add: 

1 . Freemasonry is an applied philosophy 

2. That the principles of Brotherly Love/Fraternity, Relief/Equality 
and Truth/Liberty are core to Freemasonry 

3. That the search for equilibrium/balance is also core 

4. That the study of the liberal arts and sciences, and the self are 
components of the progressive science referred to 

5. That cosmopolitanism and tolerance are hallmarks of Freemasonry 

6. The importance of the Lodge in making new Masons 

7. The use of initiatic ritual ceremonies in making Masons 

8. The use of King Solomon's Temple and the 3 pillars (Boaz, Jachin 
and the Mason) 

9. The use of signs, grips, tokens, words and symbols for recognition 
and instruction 

10. The lambskin apron 


11. The exclusive/inclusive nature of membership based on high 

What is it all for and Who Cares? 

"The moment a word or phrase begins to rise in public value, a 
variety of interest groups seek either to destroy its reputation or, 
more often, to co-opt it. In this latter case they don 't necessarily 
adopt the meaning of the word or phrase. They simply want 
control of it in order to apply a different meaning that suits their 
own purposes. " 

-John Ralston Saul (1994) 

Members of the fraternity from various obediences (and even within 
obediences) are pointing at one another yelling "imposters" and "co-opters". 
Some of those members are indeed Masons while others fall considerably 
short of the ideals historically promoted by a society which claims to be 
built on a moral and virtuous foundation more solid than any other 

What is Freemasonry then? What is the purpose of Freemasonry? What 
should Freemasonry be doing? 

During a salon held in the summer of 2007 where Masons and non-Masons 
participated in a dialogue about the type of system(s) Masonry is, a number 
of interesting ideas arose. Below is a sample of what insiders and outsiders 
perceive about Freemasonry. 

Freemasonry is a system (Stevens, 2007b): 

• To make bad individuals worse by bolstering their egos with titles, 
self importance and power 
To generate ex-Masons 

To help other members as an exclusive extended family 
To promote cronyism and elitism 
To teach obedience and promote hierarchy 
To justify immoral/criminal behavior for "Brothers" 
To take money, collect dues and pay the bills 
To memorize ritual, entertain and have monthly dinners 
To train leaders 

To do large scale service work/ charity 
To teach antiquated forms of governance 
To learn/practice civics 


Of applied philosophy 

Of self discovery through a theatrical initiatic experience 

To promote a meritocracy 

To positively influence society by leveraging a broad and diverse 

group of people and the best that humanity has to offer 

• To break down social/ economic/ class/ race/ sexual/ religious 

• To profess individual thinking and freedom of thought 

• To refine, develop and strengthen peoples principles and beliefs 

• To capture the divine essence 

• To make good individuals better by: 

o triggering/supporting spiritual transformation 

o reinforcing reflection on the human journey through life 

o supporting a journey of individual growth and 

o triggering internal revolution/growth spiritually, 

psychologically and physically 
o communicating the best values, ideals and teachings of 

o teaching critical thinking 
o teaching the use of symbols and allegory 
o teaching morality through allegory and symbols 
o teaching tools to effectively communicate and interact 

with humanity 
o teaching how to perceive reality from alternative 


The negative and positive responses to Freemasonry were quite intriguing 
and led to a discussion about what Freemasonry is to those that follow its 
philosophy and core ideals. From this discussion arose the following 
definitions of the core principles Brotherly Love, Relief and Truth and a 
definition of Freemasonry (Stevens, 2007): 

Brotherly Love - It is a "Mythical" initiatic tradition to unite all those of 
honor, virtue, truth and honesty in a fraternal union of diversity for the 
betterment of humanity. 

Relief - It is an organization where Masons and Lodges apply the best 
humanity and the fraternity has identified and developed, solving problems, 
righting wrongs and alleviating burdens of distress while ensuring a holistic, 
progressive, cosmopolitan way of life. 


Truth - It is a life long process of reflection, learning and improvement to 
identify, acknowledge and address contradictions internally (spiritually, 
psychologically and physically), in our various communities (ie. Families, 
fraternities, professions, etc.) and in our relationship with the larger eco- 
system of which we are all a part. 

Freemasonry is a system owned by Masons and operated by Masons which 
attracts and transforms individuals through life long reflection, learning and 
improvement into Champions of Brotherly Love. Relief, and Truth 

ensuring a holistic, progressive, cosmopolitan way of life. 

Are We Champions or are We Laggards? 

"[Masonry] ... is founded on the purest principles of piety and 
virtue and possesses many great and valuable privileges. In order 
to secure these privileges, however, to worthy men, and we trust 
worthy men only, vows of fidelity are required, but let me assure 
you that these vows are in no way incompatible with your moral, 
civil or religious duties. " 

- Entered Apprentice Ritual (Modern Ritual Association, 1973) 

Freemasonry happens inside the individual and outside the Lodge through 
the active and critical application of Masonic principles and tools. A true 
Brother works the Craft as an applied philosophy. He is not a Freemason 
first before his other responsibilities. He is also not a Mason by 
convenience choosing to follow the path when he has time or it suits him. 
A Mason is a Mason always. He walks the middle path in his life as a 
husband, an employee, in his faith, as a citizen, in every aspect of his life, 
all of the time. 

A Mason may stray from the path being pulled by his prejudices, being 
drawn away from the centre by avarice and profusion. He will however 
always seek to return to the path and take responsibility for his failings, 
learning from them and moving forward. 

If we are a fraternity of Freemasons, individuals following the middle path, 
should we not as Champions of Brotherly Love, Relief and Truth, all be 
addressing the world's big questions? Are we ensuring a holistic, 
progressive, cosmopolitan way of life for ourselves and the rest of society? 

Is Freemasonry playing this role for its members and society? 

Finding Relevance: A Modern Application of the Middle Path 


Relevance comes from application, not from simple study, rote 
memorization and blind floor work. Freemasonry and its Masons were in 
the past Freethinkers who explored the issues of the day and took part in 
experiments and intrigues. 

Isolation from the real world, from our communities, from the issues of the 
day does our forefathers and our fraternity a disservice. The choice to 
exclude discussion of party politics and religious debate over the nature of 
God and which faith is better or worse, does not prevent us from studying 
ourselves, spirituality, the commonalities of faith, our ecological system and 
other issues of relevance. In fact it calls on us to develop respectful and 
dignified tools to communicate with one another and with society to 
demonstrate a better path forward that serves us all. 

Below in Table 1 some issues of current significance to individuals and 
society are listed which could easily be explored with the use of the 
principles in Freemasonry. 



-Climate Change/Disruption 

-The shift to ecological 

-Environmental degradation 


-Energy production and its supply 

-Peak oil/uranium 



-People vs. automotive centric 



•Science and Technology 

-Cradle to Cradle/Closed loop vs. 

-Quantum physics 

Designed obsolescence 




-Human Rights 

-Critical thinking 

-Access to education 

-Reductionism vs. holism 

-Conflict resolution 

(systems thinking 

-Good governance 

-Physical, psychological and 

-Inter-faith dialogue 

spiritual health 

-Multicultures vs. Monocultures 

-Dynamic equilibrium 




In nature there is no such thing as garbage. The cycle of birth, growth and death 
are a never ending. Like nature whose motto could be waste from food and food 
from waste, the idea of a closed loop design is a new paradigm taking root among 
designers and thought leaders. To learn more about this idea pick up a copy of 
Cradle to Cradle by William McDonough and Michael Braungart and Natural 
Capitalism by Paul Hawken, Amory Lovins and L. Hunter Lovins. 

Infotoxins refer to the use of disinformation, cynicism and truth stretching to 
manipulate society. Kalle Lasn (2008) explains, "Say that an overwhelming 


Table 1. Issues of Current Significance to Individuals and Society 

The fact is that I do not hear from our ranks (except in a few rare instances), 
the consideration and application of our principles to these issues or to the 
all encompassing challenge facing humanity, the sustainability of our 

Defining Sustainability 

Sustainability 22 in its modern form originated in 1987 with the release of the 
Brundtland Commission report, Our Common Future. It defines 
sustainability as development that meets the needs of the present without 
compromising the ability of future generations to meet their own needs. 

Sustainable development acknowledges that the economic system(s) and 
our socio-cultural system(s) are a subsystem(s) of the greater ecological 
whole and that proper planning and development involves a holistic cross- 
disciplinary approach to analyzing humanity and its interactions as a part of 
a bigger system when taking action. 

majority of respected scientists believe that human actions are causing potentially 
catastrophic climate change. As an automaker, we stand to lose out. So let's 
manipulate popular opinion by funding a handful of contrarians who believe 
otherwise. Then we launch a campaign to suggest that any threat to the car is an 
attack on personal freedoms. We fund "grassroots" groups to defend the right to 
drive. We portray anti-car activists as prudes who long for the days of the horse and 
buggy. We allow our disinformation to accumulate in the public imagination, just 
like mercury in an ecosystem. Once we've circulated enough of the toxin, the 
balance of public opinion will shift to our side. We sit back, watch our infotoxins 
spread and get ready to sell bigger, badder cars for years to come. 

An expanded definition: Sustainable development if it is truly sustainable should 
be systemic (affect the system as a whole), permeating all learning, reflection, 
decision making and action. It should be about making the best decision possible in 
a systematic (methodical, step-by-step) manner, in order to improve and enhance 
inter and intra generational equity, while meeting our own needs and improving the 
quality of our lives. It should be holistic rather than reductionist, acknowledging the 
integrated and complex nature of the world. It is not about being more efficient or 
less bad, but about being more effective (Stevens, 2006). 


Three Pillars 

As in our Craft, sustainability contains three pillars (Table 2): A 
social/cultural pillar, an economic pillar and an ecological pillar and like the 
Corinthian pillar that represents beauty (containing the characteristics of 
both the Doric [strength] and Ionic [wisdom] columns) the Ecological pillar 
contains both the economic and social systems. 




Senior Ward 

Junior Warden 

Worshipful Master 

Hiram King of Tyre 

Hiram Abif 







Brotherly Love 








Table 2. The Three Pillars of Masonry and Sustainability 

I challenge you to contemplate on this idea, that Freemasonry and 
sustainability, the holistic or "middle path," have the potential to become 
synonymous within the minds of modern Freemasons. Freemasons no 
matter their political, religious, ethnic or cultural backgrounds should be 
open to discussion and be willing to take action to maintain and improve 
these three pillars of the Temple. The economy and society are fully owned 
subsidiaries of the ecological system, the earth, our home, our Temple. 

Adapting the words of Herman Daly (2004), an ecological economist, the 
maintenance of that Temple, the ecological life-support system, as far from 
the edge of collapse and as healthy as possible along with the satisfying of 
the human population should be our goal, so that we can all be free to work 


together in the pursuit and clarification of a still vague ultimate end ~ for a 
long, long, long time. 

"The Way" Cannot be Described, It can Only be Lived 

The waves are crashing and the tide is tugging at us. 

Many are struggling against the current. 

Those who have learned their lessons have learned to keep to the centre. 

Those who choose the middle path follow the universal teachings of the 
Craft, its core principles, flowing past those who claim to know the 
exclusive Way, though they have never found it. 

There are issues at hand that we as Freemasons should be addressing and 
championing. Sustainability is one which should be explored further and 
acted upon. There are many other issues beyond those listed in this paper 
that are significant to modern individuals and society. If we choose not to 
become relevant dismissing these issues, the Craft will not die. It is 
however likely that "established" Grand Lodges, their Lodges and members 
will simply be displaced and replaced as a system of Freemasonry more 
relevant evolves around them that will engage society and individuals 
seeking to follow and act upon the centre. 

Going forward Freemasons today should remember: 

• There are significant issues in our lives, our fraternity and society 
that can benefit from actively engaged Freemasons 
No one knows what Anderson meant by "landmarks" 
The universal and emergent properties of Freemasonry can be 

The Craft is always evolving while maintaining its core 

Multi-cultures and diversity make for a healthy, creative, stable 
and resilient system 

Freemasonry is an applied philosophy and has parallels and 
applications in today's world 

Sustainability may be seen to be a modern synonym for 

To ensure our obedience maintains its relevance we need to: 


• Assess our core principles and what is unique about 
Freemasonry (universally) 

• Objectively and independently audit what we say we do, what 
we do (at all levels) and how we are perceived inside and outside 
our Craft 

Address contradictions by aligning our policies, programs and 
behavior to our core principles and enabling diversity within the 

• Identify the most significant issues and best practices inside and 
outside our Craft 

• Identify and provide resources and support (not dictatorial 
control) to enable the Lodges and Masons to become relevant, 
autonomous and engaged (based on our core principles), not 
simply another service club or institutionalized charity 

I joined the Craft to be a Craftsman, to walk the middle path, to apply the 
philosophy of Freemasonry. Did you join to work in the quarries too? 

"When a stream comes to some stones in its path, it doesn't 
struggle to remove them, or fight against them, or think about 
them. It just goes around them. And as it does, it sings. " 

- Hoff, The Te of Piglet (1992) 


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from http://tsmr.Org/2007masresnews.php#ExMasons . 


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Development [Unpublished]. Toronto: Author. 

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Understanding Transformations in Human and Natural Systems (pp. 103 - 120). 
Washington: Island Press. 






January 24, 2009 

by R.W. Bro. David Cameron, F.C.F. 

When I was a young Mason, like many of the young Masons today I 
was attracted to books which researched the ancient origins of 
Freemasonry. Did we evolve from the Templars, the Greek Mystery 
Cults, the Egyptians? Perhaps even from Enoch being taken up in a space craft? 
(yes, I've read that somewhere) However, these researches usually end up with 
an amazing amount of speculation. Besides which, all these things happened (if 
they happened at all) far away from Canada. The documents, monuments, and 
wall paintings are all in Europe or the Middle East - not available to the ordinary 
researcher here in Ontario. 

So what do we have here that we can research? Well, how about our own lodge 
history? Now, before you yawn, despite many poor histories which are little 
more than transcriptions of the minutes of the lodge, there are interesting things 
here to be discovered and written about. But like many things in Masonic 
Education these days, you must approach it from a new angle, make it lively and 
grab their attention. 

Here is a story about an artifact held by my mother lodge, Grand River No. 151 
in Kitchener- Waterloo. 

Some time after I joined Grand River Lodge I heard a rumour about a gavel 
which was given to the lodge by Rudyard Kipling, the famous author who wrote 
Kim, "The Man Who Would Be King" and The Jungle Book. Kim is about a boy, 
son of an British soldier in India who, Kipling said, had from his deceased father 
only "three papers - one he called his 'ne varietur' because those words were 
written below his signature thereon, and another his 'clearance-certificate'. The 
third was Kim's birth-certificate. Those things, he was used to say, in his 
glorious opium-hours, would yet make little Kimball a man. On no account was 


Kim to part with them, for they belonged to a great piece of magic - such magic 
as men practised over yonder behind the Museum, in the big blue-and-white 
Jadoo-Gher - the Magic House, as we name the Masonic Lodge. It would, he 
said, all come right some day, and Kim's horn would be exalted between pillars - 
monstrous pillars - of beauty and strength." 

"The Man who would be King" tells the story of two Englishmen who find the 
men of a remote part of Afghanistan to be Masons. 

'Shake hands with him,' says Dravot, and I shook hands and nearly dropped, 
for Billy Fish gave me the Grip. I said nothing, but tried him with the Fellow 
Craft Grip. He answers, all right, and I tried the Master's Grip, but that was a 
slip. 'A Fellow Craft he is!' I says to Dan. 'Does he know the word?' 'He does,' 
says Dan, 'and all the priests know. It's a miracle! 

Unfortunately the two disregard several rules of the Craft and things eventually 
go very badly for them. 

I do not recall any overt Masonic references in The Jungle Book. 

Anyway, after some enquiring I found that the secretary had the gavel at his 
house, in this old envelope box on which has been written "1933. The Kipling 
Gavel". Here it is. Let me describe the gavel for you. 

It is made of four kinds of wood, each of which is mentioned in the Bible. And 
they are labeled: 

Almond - Numbers 17:8 (And it came to pass, that on the morrow Moses went 
into the tabernacle of witness; and, behold, the rod of Aaron for the house of 
Levi was budded, and brought forth buds, and bloomed blossoms, and yielded 
almonds. ) 

Carob - Luke 15:16 (He longed to eat his fill from the carob pods the pigs were 
eating, and no one would give him any. ) 

Shittim - Exodus 25:15 (And thou shalt make boards for the tabernacle of 
shittim wood standing up. 5 ) The Revised Standard Version calls it acacia wood. 

Oak - Ezekiel 27:6 (Of the oaks of Bashan have they made thine oars... ) 

1 Kipling, Rudyard, Kim 

2 Kipling, Rudyard, "The Man Who Would Be King" 

3 Holy Bible , King James Version 

4 Holman Christian Standard Bible , Broadman & Holman, 2001 

5 Holy Bible , King James Version 

6 Holy Bible , Revised Standard Version 

7 Holy Bible , King James Version 


It also has "JERUSALEM" stamped on the handle. Actually, I have seen another 
gavel like this before. Apparently they were common souvenirs sold in Palestine 
in the past. 

But this one has further inscriptions on it. On the top is a silver plate which is 
inscribed "E. A. Snow 1933". On the side is one inscribed "Presented to W. Bro. 
E. A. Snow by Bro. Rudyard Kipling" 

And on the bottom of the head of the gavel, hand-written in ink is "From 
Rudyard Kipling M.M. [then a bit I can't make out very well. It looks like 783 
G.P.] and then 'as Fellow Craftsmen - no more and no less'" 

I showed this to Bro. George Mulamoottil, professor emeritus of the University 
of Waterloo, thinking this significant historical piece would impress him. He 
asked how I knew it was presented by Rudyard Kipling. I showed him the 
inscriptions. He said "How do know it was given by the Rudyard Kipling? 
Maybe it was just some other guy with the same name? I told him there was an 
oral tradition passed down by the secretaries of our lodge in whose possession 
the gavel had been for decades. He pooh-poohed this as proof. He taught his 
students at the university to question things, to find the facts, to not accept 
hearsay or legend, to seek out the truth. On reflection I realized that he was 
right. Should not Masonic research be held to the same standards? If we are ever 
going to have a Chair of Masonic Studies at a Canadian university we had better 
start operating at that level! So I started my search. 

My first question was whether the famous Rudyard Kipling was alive in 1933? 
He was born in Bombay, India Dec. 30, 1865 and died January 18, 1936 in 


England. So yes, he was alive. 

Second, was he a Mason? Yes. He was initiated into The Lodge of Hope and 
Perseverance, No. 782, English Constitution, in Lahore, Punjab, India in 1885. 
(Maybe that faded number on the bottom is 782? And does the P stand for 

He was only twenty years old at the time of his initiation, but the lodge was in 
dire need of a Secretary, and as he was an aspiring young journalist, they got 
dispensation for him. Right after he was initiated he was invested as Secretary, 
and therefore had the unique distinction of recording his own initiation in the 
minutes. 9 

Third, did he visit Grand River Lodge in 1933? Or was he ever even in Canada? 
His biography says he was born in India of British parents. At five he was sent 
back to England for school but as soon as he graduated he returned to India to 
commence his career. He was back in England in 1889. And in 1892 he married 


Edgar, Eric, "Rudyard Kipling and his Masonic Career", Pierre-Stones Review of Freemasonry, , 2004 
9 Ibid 


an American and moved to Brattleboro, Vermont, where they lived until 1 896. 
Then they moved to Sussex, England, eventually buying a seventeenth century 
house named Bateman's just south of Burwash in 1902. There they lived until 
his death in 1936. He did receive an honourary degree from McGill University 
in 1907, and then travelled by train from Montreal to Vancouver and back. 10 But 
there is no mention of being in Canada in 1933, or in Kitchener, ever. 

A visit by such a personage as Kipling to our Lodge would have been a big deal 
and therefore recorded in our History, so I checked the booklet published for our 
centennial. I found that Wor. Bro. Snow was "a former British Army Officer" 
who "discharged the Master's duties with dignity and diligence in 1933" 11 . But 
no reference to Rudyard Kipling. 

Okay. If he did visit Grand River Lodge his name would definitely be in the 

1 7 

Tyler's register because that is a requirement. So I checked the old registers 
and found the names of many prominent Masons, but I did not find Rudyard 
Kipling's signature. 

Well then, it would surely be mentioned in the minutes. Here is the minute book 
covering that period. What beautiful handwriting - the secretary must not have 
been a physician. From reading this I learned many interesting things. Grand 
River Lodge donated money to The Home for Incurable Children, The Kitchener 
Orphanage, and Freeport Sanatorium; we paid $60 a month in rent, $13 for coal, 
$18 for the Junior Warden's Account, and a $200 honorarium to the Secretary. 
We visited our daughter lodge, Twin City No. 509 on their 20th anniversary, and 
received a visit from Levant Lodge No. 967 Buffalo, New York; as well as the 
usual Past Masters' Night, we had a Sidebenchers' Night, (where the degree was 
put on by brethren who had never been officers), an Irish Night (where the 
degree was put on exclusively by Irishmen), and even a night in which all the 
officers' chairs were occupied by men named "Cunningham". But I found no 
mention of Rudyard Kipling in the entries for 1933. 

A more thorough inspection however revealed this, in January of 1934: 

W. Bro. E. A. Snow presented to the Lodge the famous "Kipling Gavel" with the 
good wishes of the donor and of himself. 

Moved by W. Bro. W. Downing, seconded by W. Bro. W. M. O. Lochead that the 
Secretary be instructed to convey to W. Bro. Rudyard Kipling the thanks and 
appreciation of the Lodge of the gift and with the assurance that it will be used 
on special occasions in the conduct of the Lodge. Carried 

10 Ibid. 

11 Cook, H. M., comp., Grand River Lodge History 1861-1961 

12 Minutes, Tyler's Register, and Correspondence of The Grand River Lodge, A.F.&A.M., No. 151 

13 Ibid. 

14 Ibid. 


And this, on Sept. 11, 1934: 

The Secretary read the following: 

1. An application for membership in the Lodge from Frederick Walker 
Lee, age 39, Assignor 

2. Letter from Rev. Bro. Gordon McEwan, D.D.G.M. Wellington District 
[we were part of Wellington District then] 

3. Letter from Bro. D.J. Hall 

4. Letter from Bro. Rudyard Kipling 

Aha! The correspondence. Back to the basement to dig it out. 
Unfortunately the correspondence has not been kept in chronological order, but 
it has been kept! And it was interesting reading. We supported widows through 
the thirties; we sent cigarettes to the troops in WWII (in retrospect not a very 
good idea, but they appreciated it then); we arranged and paid for a funeral for a 
brother who belonged to a lodge in New York but died here without family; and 
we supported brethren who had fallen upon hard times. In fact W.Bro. Ernest 
Snow had returned to England to care for his aged parents, and by the forties 
found his situation so desperate that he needed to be supported by the Lodge - a 
truly Masonic lesson. 16 

And then, this unsigned draft copy of a letter: 

1 1 Elgin St. 
Kitchener, Ont. 
Jan 20, 1936 

Mrs. Rudyard Kipling, 

Bateman 's 

Burwash, Sussex, England 

Dear Mrs. Kipling: 

Please accept the heartfelt sympathies of the members of Grand River Lodge, 
A.F.& A.M. No. 151, G.R.C. upon the passing to eternal life of your beloved 
husband, the late Brother Rudyard Kipling. 

Through our Worshipful Brother, Capt. Ernest A. Snow, a school friend of 
Brother Kipling, we as a Lodge have taken a personal interest in Brother 
Kipling. During Brother Snow's last visit to England, Brother Kipling presented 
him with a gavel which Brother Snow later donated to our Lodge. 

15 Ibid. 

16 Ibid. 


Subsequently Brother Kipling in reply to my letter expressed the hope he might 
visit Canada at some time and sit with us in Lodge. 

Hence the news of Brother Kipling's passing filled us all with sorrow and we 
sincerely trust the Great Architect of the Universe in his wisdom and goodness 
will comfort and sustain you and yours in this hour of your bereavement. I am 
Sincerely Yours, 

I wasn't sure if this unsigned letter would be enough proof for George, and I 
knew from the minute book that there was a letter from Rudyard Kipling 
himself, so I searched on. And there, in the midst of the correspondence from 
the forties, was this letter: 

Burwash Bateman 's 

Etchingham Burwash 


20th June 1934 

[R. Fisher Esq., 
1 1 Elgin Street, 
Ontario, Canada] 

Dear Sir and Brother, 

My long absence abroad must be my excuse for not having replied to 
yours of January 29th till this late date, as I have but recently 
returned from France. 

1 am very glad to know that the Brethren are pleased with the little 
Gavel. 1 am sure from what Wor. Bro. Snow told me it could not be in 
worthier hands. 

I hope indeed that it may come my way to visit Canada again and sit 
in your Lodge. But it is only fair to say that I have never passed the 
Chair. My post in my Mother Lodge was the necessary one of 

Meantime, I am, with every good wish, 
Faithfully and fraternally yours, 

Signed in Kipling 's own hand! 

17 Ibid. 

18 Ibid. 


(The reference to passing the Chair meant that he was not a Past Master. If you 
look back to minutes of 1934 you will see Kipling recorded as W. Bro. Our 
secretary had this wrong and addressed his letter incorrectly) 

So there we have it, the mystery solved, the paper trail uncovered. Rudyard 
Kipling and Ernest Snow attended school together in England as boys. Snow 
went on to become an army officer, eventually living in Kitchener, Ontario. 
Kipling returned to India and fame, fortune and the Nobel Prize. They met again 
in England after Snow's Installation. And Kipling gave him this gavel which he 
had picked up in Palestine. 

And what did the famous writer choose to inscribe on the gavel he gave to his 
old friend? A line from this poem: 

"Once in so often," King Solomon said, 
Watching his quarrymen drill the stone, 
"We will club our garlic and wine and bread 
And banquet together beneath my Throne, 
And all the Brethren shall come to that mess 
As Fellow-Craftsmen - no more and no less." 

"Send a swift shallop to Hiram of Tyre, 
Felling and floating our beautiful trees, 
Say that the Brethren and I desire 
Talk with our Brethren who use the seas. 
And we shall be happy to meet them at mess 
As Fellow-Craftsmen - no more and no less." 

"Carry this message to Hiram Abif- 
Excellent master of forge and mine :- 
I and the Brethren would like it if 
He and the Brethren will come to dine 
(Garments from Bozrah or morning-dress) 
As Fellow-Craftsmen - no more and no less." 

"God gave the Hyssop and Cedar their place - 
Also the Bramble, the Fig and the Thorn - 
But that is no reason to black a man's face 
Because he is not what he hasn't been born. 
And, as touching the Temple, I hold and profess 
We are Fellow-Craftsmen - no more and no less." 

So it was ordered and so it was done, 

And the hewers of wood and the Masons of Mark, 

With foc'sle hands of Sidon run 

And Navy Lords from the Royal Ark, 

Came and sat down and were merry at mess 

As Fellow-Craftsmen - no more and no less. 

The Quarries are hotter than Hiram's forge, 
No one is safe from the dog-whip's reach. 
It's mostly snowing up Lebanon gorge, 


And it's always blowing off Joppa beach; 
But once in so often, the messenger brings 
Solomon's mandate : "Forget these things! 

Brother to Beggars and Fellow to Kings, 
Companion of Princes - forget these things! 
Fellow-Craftsmen, forget these things!" 

19 Kipling, Rudyard, "Banquet Night" 

& $i ite & & & ik 

WrK WrK WF* Wr* WVK WrK Wr* 




By W. Bro. Kristopher Stevens 
Given at Heritage Lodge, April 22, 2009 

It is a great honour to be asked to present a paper at Heritage Lodge, an even 
greater honour to be asked back a second time, and twice in a row may be 
unprecedented. I thank you. In the midst of writing this I got the news of the 
passing of R.W. Bro. Brian Bond. He was instrumental in moving our Grand 
Lodge into the digital age. He and his committee developed our first website in 
1996, he worked tirelessly to get our secretaries conversant with computers and 
email, and he continued, right up to the end, to give his expertise and vision to 
our Grand Lodge in this field which is so important to attracting and serving our 
younger members. I dedicate this talk to his memory. 

Come gather round people wherever you roam 
And admit that the waters around you have grown 
And accept it that soon you '11 be drenched to the bone 
For the times they are a-changin ' 

We hear so much of the decline in Craft membership - but as R.W. Bro. Garry 
Dowling pointed out in his speech at the Hanover Steak Fry in 2007, we are, in 
fact, in a renaissance. There is a "resurgence of initiations in our Grand 
Jurisdiction" "Not in every lodge, some in greater numbers than others but still 
in numbers justifying the term resurgence." 

What is the cause of this resurgence? What program is Grand Lodge running 
that is responsible for it? Well my personal opinion is that, just like the changes 
in society that Bob Dylan sang about in the 60's, it has nothing to do with what 
we are doing and everything to do with demographics. Which means that we 
who are leaders in the Craft can't take credit for what is happening, neither can 
we control it. All we can do is ride the wave and use it to our advantage. 

First, I have to lay some groundwork. And since this is a research lodge, here is 
the research part of the paper. 

I suggest that it has almost always been that the majority of our applicants are 
men in their thirties. Think back to your own mother lodge. How old are your 


candidates? Sure we have lots of octogenarians, but how many of them have 
their 50 year pins? 80-50 = ? But can we prove this? 

The age of most applicants to my mother lodge, Grand River No. 151, are 
recorded in the minutes. I say most because in 1920 we had thirty applicants but 
the secretary only recorded the age of half of them. And in 1990 we had only 
two applicants and the secretary didn't record the age of either of them. Never- 
the-less I was able to look at this for one year in each decade of the last century. 
Here is the average age of applicants (with the number of applicants in 
brackets): 1910 = 34(13), 1920 = 31 (15/30), 1930 = 31 (14), 1940 = 41 (11), 
1950 = 38 (15), 1960 = 33 (7), 1970 = 32 (7), 1980 = 39 (4), 1991 = 38 (5), 2000 
= 40 (4), 2005 = 33 (15). This averages out to 35 years of age. 

I conclude that my initial impression was correct. Most men join the Lodge in 
their thirties. Men in their thirties are leaving behind the wanderlust of youth and 
looking to settle down, form some long-lasting fraternal ties, and contribute to 
their community. They join a lodge. 

A while ago I found a copy of David Foot's Boom Bust and Echo at a yard sale, 
and you'll notice I blatantly stole the title for this address from it. If you haven't 
read it, one of his theses is that many of the things we call "societal change" are 
actually due to changing demographics. For example, the reason for a booming 
real estate market in the 80's was due to Baby Boomers buying their first houses, 
and the plummet in the 90's was because they had finished buying them. 

The Baby Boom started in 1947 and went to 1966. Everyone has heard of the 
Baby Boom - those 9.8 million people born in the prosperous times after World 
War II. But as important as which cohort one is in, is where in the cohort one is. 
Take the housing example. Those boomers who were born first bought houses 
when they were cheap and plentiful. They had good jobs and a good outlook on 
life. They were idealistic. They were going to change the world. 

But as more and more of them got jobs and bought houses, the supply started to 
dry up. Those at the end of the cohort had a harder time finding a job - after all 
there had been 7 million young people just ahead of them. When they eventually 
found a job and started looking at houses, the houses had become very 
expensive. Their chances of promotion were low because the system was 
clogged with older boomers still 20 years away from retirement. These people, 
born in the 1960's, are called Generation X, after Douglas Coupland's novel. 
Gen-Xers were not as idealistic as their boomer siblings. Not because they were 
worse people but because they couldn't afford to be idealistic. Their life 
experience had left them distrustful of any sort of large institution. These people 
were not joiners. They didn't join churches, they didn't join bowling leagues. 
They didn't join anything. By the 1990's it was time for them to join 
Masonry. But not many did. Our initiations dwindled. 


The next cohort is called the Baby Busters. They were born between 1967 and 
1979. This is a smaller cohort and being part of a small cohort is good. They had 
no difficulty finding babysitting, lawn-mowing and other part-time jobs in high 
school. During the 1990's it was easier to get into the university of their choice. 
There is good reason for the Baby busters to be more idealistic than the Gen- 
Xers. David Foot says "In fact, the baby-busters resemble the front-end 
boomers, who could espouse idealistic causes during the 1960s safe in the 
knowledge that that a good job and prosperous lifestyle would be there for the 
taking once they were ready for those bourgeois things." 

We are starting to see the Baby Busters come of age. This is the source of our 
new initiates who are eager to explore what Masonry has to offer. There are 
fewer of them than there were of the Baby Boomers, but they have an increased 
inclination to join. 

Indeed, the outlook is even better for the next cohort. The Baby Boom Echo 
(born 1980-95) will be large and those on the front end of it should act like 
front-end Boomers and be joiners. So watch out in 2015! 

But there is something else which the Baby Busters and the Echo Generation 
share. They are digital natives. They have grown up with computers, cell phones 
and the Internet. They are infinitely comfortable with technology. In fact, do you 
ever see one without his cell phone or Blackberry? If they want to know 
something they don't ask a colleague or go to the library, they "google" it. Right 
there. At the Grand Master's reception in Niagara Falls I was sitting with some 
young Masons from Palmer Lodge. In casual conversation the question came up 
"What is the population of Buffalo?" One of them whipped out his Blackberry 
and within seconds we knew it was 292,648. 

When I joined Masonry, I did not know any Masons in the city I lived in. Well, I 
thought I didn't - after I joined I learned that I actually knew several, I just 
didn't know they were Masons. But when I wanted to join what did I do? I 
drove over to the Lodge Hall and looked at the board which listed the contacts 
for the various lodges. No young man in his thirties would do that today. He 
would look us up on the Internet and contact someone that way. 

The Grand Master was recently quoted in The Sudbury North Life as saying 
"There is a renewed interest. Young guys are finding us on the Internet, and they 
are interested in the historical aspect of Masonry." 

So we need good websites to attract new members - not just a good Grand 
Lodge website, but individual lodge websites. My mother lodge has had a 
website since 1996. We also have the most young Masons and largest 
trestleboard in the District. Is this a co-incidence? 

The sites need to be kept up-to-date for the guys who have already joined too. 
How else, when thinking of visiting, are they going to find out where your lodge 


is, what you are doing that night, and if there is a festive board before the 
meeting? And when they seek their daily advancement in Masonic knowledge, 
where do you think they'll look first? 

But there are also other characteristics of this demographic that we will have to 
deal with. 

Listen to this, written in a Wall Street Journal blog by Gary Hamel. Instead of 
digital native he uses the term "Generation F." 

The experience of growing up online will profoundly shape the workplace 
expectations of "Generation F" - the Facebook Generation. At a minimum, 
they'll expect the social environment of work to reflect the social context of the 
Web, rather than as is currently the case, a mid-20th-century Weberian 
bureaucracy. If your company hopes to attract the most creative and energetic 
members of Gen F, it will need to understand these Internet-derived 
expectations, and then reinvent its management practices accordingly. With that 
in mind, [he] compiled a list of work-relevant characteristics of online life. 
These are the post-bureaucratic realities that tomorrow's employees will use as 
yardsticks in determining whether your company is "with it" or "past it. " 

Here is just some of his list: 

All ideas compete on an equal footing. 

• On the Web, every idea has the chance to gain a following - or not, and 
no one has the power to kill off a subversive idea or squelch an 
embarrassing debate. Ideas gain traction based on their perceived merits, 
rather than on the political power of their sponsors. 

Contribution counts for more than credentials. 

• When you post a video to YouTube, no one asks you if you went to film 
school. When you write a blog, no one cares whether you have a 
journalism degree. Position, title, and academic degrees - none of the 
usual status differentiators carry much weight online. 

Power comes from sharing information, not hoarding it. 

• The Web is also a gift economy. To gain influence and status, you have to 
give away your expertise and content. And you must do it quickly; if you 
don % someone else will beat you to the punch-and garner the credit that 
might have been yours. Online, there are a lot of incentives to share, and 
few incentives to hoard. 

Intrinsic rewards matter most. 

• The web is a testament to the power of intrinsic rewards. Think of all the 
articles contributed to Wikipedia, all the open source software created, 
all the advice freely given-add up the hours of volunteer time and it's 
obvious that human beings will give generously of themselves when 
they're given the chance to contribute to something they actually care 


about. Money's great, but so is recognition and the joy of 

Leaders serve rather than preside. 

• On the Web, every leader is a servant leader; no one has the power to 
command or sanction. Credible arguments, demonstrated expertise and 
selfless behavior are the only levers for getting things done through other 
people. Forget this online, and your followers will soon abandon you. 

Challenging, isn't it? 

So, the Baby Busters are starting to join Masonry. We have increasing numbers 
of initiates. They're young, they're enthusiastic and they're digital natives. How 
do we profit from this? 

Well here's an example of how not to do it: 

A venerable old church I once attended had a dwindling membership, and the 
clubs that were such an integral part of that church had dwindling memberships. 
They rarely had new young members - but when they did have new young 
members (like my wife and I) they were so happy to have energetic new 
members to take over the running of the club. But, they insisted the new folks do 
things exactly the same way they had done it! 

They said: 

We've always done it this way. 

That didn't work when we tried it in 1981. 

Oh, remember the dances we ran in the 60's - they should organize a dance. 

We had our wives cook the meals while we had our meeting. 

Our dues have always been $2 - if the try to increase them I'll quit. 

Do we do that? Listen to this, written by Cliff Porter, a young Mason from El 
Paso Lodge No. 13, Colorado which was printed in The Scottish Rite Journal of 
the Supreme Council, Southern Jurisdiction: 

The young man approaching the Craft today does so to supplement and 
add to what his church and family have already given him. A certain 
tugging at his soul speaks to him to seek a deeper meaning in life, in 
family, and in God. He researches and desires an initiation into the 
esoteric and ancient quest for Truth. He requests a petition with these 
hopes in mind. Why shouldn 7 he? The eloquent writings of Masonic 
scholars, including the Scottish Rite 's Albert Pike, have hinted at the 
existence of such knowledge, and Masonic writings abound with hints 
of this very thing. 


What does this man find once he joins? For too many, it's membership 
drives, one-day classes, poor and hastily planned ritual, late nights, 
and a push to become an officer before he is even proficient as a 
Master Mason. If that man has made it through the three degrees 
hoping that at the end of his journey some of the promises might be 
fulfilled, he only learns phrases like "progressive science " and "self- 
improvement. " 

Excitedly, he stands up in lodge one day or approaches a small group 
of brethren in the parking lot and explains some ideas that he has for 
lodge and changes he might like to see. He is immediately told, "It has 
never been done that way, they won 7 allow it, and anyway it 's against 
the rules. " 

These young brethren do have different ways of doing things, ways that often 
rub us as arrogant, brash and without respect, but what I've noticed is this: they 
do not want to change the landmarks. They may have new ideas on how to do 
things, but their goal is to bring us back to our roots, our landmarks. How do 
they know what our landmarks are? Because even before joining they have 
researched Freemasonry. And what they have read is a more global, or at least 
historical, vision, perhaps even a romanticized view, but what is wrong with 
that? Not a view of an organization of old boys trying desperately to survive, but 
an organization full of purpose for the world. Liberals, free-thinkers. Men who 
have changed the world. 

They have read about Masonry through history: The Masons who founded the 
Royal Society and led us into the age of Enlightenment, The Masons who led 
the American revolution, the French revolution, and the independence of South 

They have read of changes in the Craft: 

• From meeting in taverns to no alcohol in lodge buildings and back to 
drinks after lodge 

• From tradesmen to aristocrats to any man of good morals 

• From racially exclusive to inclusive 

• From a Christian organization under the Antients to a multifaith one under 
the Moderns 

So you see Masonry has changed. It has "adapted" to different times,... and to 
different places. 

As W. Bro. Kris Stevens so ably detailed in his presentation to Heritage Lodge 
last year, Masonry is different in different parts of the world. Our digital native 
Freemason knows this because he is as comfortable communicating with other 
Masons over the Internet as he is by meeting them at the coffee shop. And so he 


has had conversations with not only the brethren here in his own town but also 
with brethren from Colorado, England, France, and around the world. And he 
doesn't even need to seek out the rest of the world. At my last count, the 
Facebook group "Canadian Freemasons" has members from at least 32 different 

Our young brother sees these different aspects of Masonry around the world and 
asks why we do things this way and not another way. 

Another thing is that on the Internet there is not usually a distinction made 
between Masons we call regular and those that we call irregular. Even the 
Philalethes Society Chats make no distinction. And how can they? Some 
jurisdictions which we recognize, recognize jurisdictions we don't. Often this is 
just because that jurisdiction has never asked us for recognition. Or it could be 
because of landmark differences, viz, Grand Orient of France. And yet they say 
they espouse the same principles and tenets as we do and our young brethren 
"meet" them on the Internet. 

We have now formally recognized Prince Hall Masonry. They are different but 
similar. And have quite the presence on the Internet, by the way. What can we 
learn from them? And what about the women's Grand Lodges? The United 
Grand Lodge of England has recently said that the Honourable Fraternity of 
Ancient Freemasons, as the British women's Grand Lodge is called, is regular in 
their practice, except, of course, that they admit women. 

Our young internet savvy Mason reads all this and his mind is filled with 
questions and ideas about our fraternity and its possibilities that you and I have 
never dreamed of. 

And here's where you and I come in. When he comes to you with his questions, 
as he inevitably will, you can be prepared to explain things to him. Don't just 
tell him "we've always done it that way" end of conversation. Say "we've always 
done it that way but I don't why; perhaps we could look into that together." - 
you'll both learn something that way, plus you'll build a relationship and as well 
you'll build a future leader. Who's the future leader? Well you both are. By 
finding out which way the crowd is running and getting out in front of the them, 
you're a leader now, but by accepting, encouraging and mentoring that 
inquisitive young man, you are building a leader for the future, one who will 
honour your cherished traditions as you would. 

And who knows, perhaps he will bring an idea which will work better than the 
ones we had. Maybe it's an idea that originated with a Spanish Mason, maybe a 
woman Mason, or maybe his own idea. But an idea that will work. 

Masonry will change, whether we want it to or not. History shows it has always 
done so in the past. That's life. Our duty is to shepherd that change. Encourage 


and guide that young Mason and hopefully we'll see the flowering of Masonry 

in this renaissance. 

Come writers and critics who prophesy with your pen 
Keep your eyes wide, the chance won 't come again 
And don 't speak too soon for the wheel 's still in spin 
And there 's no tellin ' who that it 's namin ' 
For the the times they are a-changin ' 


Coupland, Douglas, Generation X: Tales for an Accelerated Culture, St. 
Martin's Press, New York, 1991 

Dowling, Gary, speech given at Hanover Lodge No. 432, June 25, 2007 

Dylan, Bob, The Times They Are A-Changin', 1964 

Foot, David, Boom, Bust and Echo, How to Profit from the Coming 
Demographic Shift, Macfarlane Walter & Ross, Toronto, 1996 

Hamel, Gary, 

Porter, Cliff, 

Stevens, Kristopher, "The Middle Path; Finding the Centre of a Circle", paper 
given at Heritage Lodge, March 3, 2008 

Sudbury Northern Life, "Grand Master honoured by local Masons", March 23, 

$1 $1 ite <t> $> *!> *fc 

*T« PN Wr* Wr^ Wr* Wr* Wr* 



May 30, 2009 
Bro. Richard Simpson 

Worshipful Master! I feel a bit like Alice in Wonderland. I am in the presence of 
so many fine people, I am feeling very small. I hope as I progress, I will find the 
magic mushroom of confidence and grow a little. While wondering where to 
begin, the caterpillar spoke to me with those marvellous words, "Begin at the 
beginning!" and then where do I go?, "To the end ! Then finish!" 

The beginning might be in a small non-existent part of the mid- west in 1905. On 
July 3 1 st. Charlie Sankey was born. Shortly thereafter, about a week, his mother 
died. This was not entirely unexpected and his Aunt Grace was there to help out. 
Charlie was to come home with Aunt Grace to Belleville. In 1905 that was not a 
simple task! What do you feed a newborn? The advice given was, "Melted ice 
and fresh cream". Back in Belleville further advice was sought and the answer?, 
" If he has lasted his long, don't change a thing!" Perhaps that is why all who 
knew him came to love him, his early diet of "Ice and Cream". 

He seemed to grow up without too much commotion. In his senior year of high 
school he took the usual three math's, Trig, Algebra, and Geometry. He scored 
97,98,and 99, not necessarily in that order. He enjoyed telling about the 
anecdotal side of the report card where his Math teacher said, "Charlie can do 
much better with the much underscored 4 times! I believe he was 15 at the time, 
so he was too young to enter University of Toronto. He waited out the year at 
Upper Canada College taking courses in Latin Authors and Composition 
amongst others. 

He might have joined the Lodge in Belleville, but Prohibition presented a 
stumbling block too him. His uncle, a Grand Master (Pontin?) was opposed to 
Prohibition, "because he had seen the evils, deaths, and other crimes caused by 
it". The uncle felt that his feelings toward Prohibition would cause his nephew 
to be "blackballed" so Charlie's Initiation was at University Lodge. Masonry 
would never be the same. I leave his Masonic history to others who have 
documented it very well. 

I joined Masonry after I retired as the Math Head at Fort Erie Secondary school. 
I had moved to Fort Erie from Montreal, and intended to stay one year! 50 years 
later, I'm still there! In 1990 when I retired I applied to join Palmer Lodge. I was 
joining just long enough to find out why all the people 1 admired also were 
Masons. Should take me about a year. I'm still learning! 

It was in my 3 rd year of Masonry I met this marvellous gentleman, Charlie 
Sankey. I trust you will forgive me for referring to him as Charlie. I always 
addressed him as R Worshipful Sir, or just Sir. When I was saying goodbye to 
him after one of our visits he quietly remarked, "If you call me sir one more 


time, I'll break this cane across your shins! My friends call me Charlie! You will 
call me Charlie! 

In 200 1 , 1 was so impressed by him I wanted to get a record of him for posterity 
on video. Tom Lewis contacted Wayne Elgie and a tape was made. There was a 
variance in our thinking. I wanted as close to two hours of Charlie talking on 
any subject that he wanted, others wanted a short concise 15 minute interview. I 
guess in the end it is decided by the post filming editor, rightly or wrongly. 
Copies of the newly released DVD will be available after this talk. The monies 
will be turned over to Heritage Lodge with the recommendation they be used as 
a gift from Charlie. I now present the first clip showing Charlie solution to life! 

Video clip shows Charlie talking about perseverance, and how he hopes to persevere 
until something happens.) 

For those who have not had the joy of listening to Charlie, I show my second 
snippet where he talks about his happiest day in Masonry. 

Video Clip: Charlie talks about his homecoming as DDGM with all his Masters 
accompanying him into Lodge 

I would like to talk about some of his non-Masonic activities. Charlie 

Was a research chemist. He told me when he started at Ontario Paper in Thorold, 
they were using 140 carloads of sulphur per day. Even before recycling was 
fashionable, Charlie worked in his lab at what he perceived was a problem. 
After one year, the company reclaimed enough sulphur the Company only 
needed one truckload per year! Further research resulted in the paper company 
making more profit selling the 8 kinds of alcohol than from their main product 
paper. Charlie's team also synthesized Vanillin — a trade name for Vanilla 
Extract. Just can't get away from Alcohol, and Ice Cream! 

In Masonry, Charlie was famous for his ritual work. I understand he was 
responsible for much of what we hear in Scottish Rite. We all know how 
important ritual, and memorization of the work is. Those that have seen me in 
action know how hard it is for me to find the East, let alone do The Grand 
Honours three times! Let's see what our Illustrious brother has to say. 

Video Clip: Principal point of Masonry & Doing a charge. 

My most memorable charge, given to me and the class, of the 13th degree was 
prefaced with stern remarks. 

Video Clip: Wiggle your ears and say woof woof twice. 

About 8 years ago, I began thinking about the upcoming reunion of Rose Croix 
and the importance of attending. 1 also thought of the clause that states that a 
Knight Rose Croix, if unable to attend, should search out a brother Knight and 


share a dinner together. I decided I would go to Dr. Sankey's place to pay him a 
visit in case he was alone. I was made very welcome, and asked to stay for 
dinner! He, his wife Winifred, and I spent a marvellous evening together, thus 
beginning what was to become a very close friendship. At first I visited once a 
month, finally I tried to drop in weekly. It probably averaged out to every 10 

They were short visits-about 15-45 minutes. I let him choose the topics. I would 
try to keep him informed of what was happening in the Masonic world He was 
always very interested. When Mosaic Lodge in Toronto initiated a Muslim, he 
asked me to convey his support and congratulations to the newly made masons. 
He was always interested in the Grand Master of the time. He was very grateful 
for the visits from our current G.M. Alan Petrisor. We both chuckled over the 
evening when both the GM and I were separately turned away, the GM waited 
45 min and visited, I couldn't because I had to be at Lodge because the GM was 
coming and I daren't be late. On the last time we visited, Charlie asked if I 
thought it would be a good idea to write to the Most Worshipful Brother Petrisor. 

When he was 102, 1 asked him if he had heard the poem Abu Ben Adam? 

He answered, "May his tribe increase ! 
Awoke one night from a deep dream of peace, 
And saw, within the moonlight of his room, 
Making it rich, and like a lily in bloom, 
An angel, writing in a book of gold. 
Exceeding peace had made Ben Adam bold, 
And to the Presence in the room he said: 
"What writest thou?" The vision raised its head, 
And, with a look made of all sweet accord, 
Answered, "The names of those who love the Lord." 
"And is mine one?" said Abou, "Nay, not so," 
Replied the angel. Abou spoke more low, 
But cheerily still, an said, "I pray thee, then, 
Write me as one who loves his fellow men." 
The angel wrote, and vanished, The next night 
It came again, with a great awakening light, 
And showed the names whom love of God had blest, 
And lo! Ben Adam's name led all the rest. 

At the beginning of the Masonic year, I took the Thrice Puissant GM to visit 
Charlie with me. He asked Charlie what guidance he might be able to give. The 
answer? "Masonry must be enjoyable! Or you are doing it wrong! 

We talked about his one dog, Gypsy, a Dalmatianpuppy that chose him. 

He loved to reminisce about Gypsy. In January he told me he knew his time was 
almost up. I was ordered not to be upset! He was ready to go. He was most 


anxious for me to return. He confided he wasn't sure what was ahead and he was 
worried. I asked him if he wasn't sure Gypsy was waiting for him. The change 
was remarkable. He smiled and said of course. She was there with Winifred! He 
became relaxed. 

Video Clip: Charlie 's opinion of all the way in one day. 

Maundy Thursday last, my good friend Bill Hodwitz and I gathered the 
necessary items for the traditional "Passover Dinner", went to Charlie's, set up 
beside his bed and did an 18 th degree dinner. We all three and the caregiver 
enjoyed it immensely. We did not know it was the last time we would all be 

Video Clip: Charlie closing the last 18th degree banquet he would attend at Van Alstyne 

I left that night confident we would be together again. I had warned Charlie that 
I would be gone for two weeks. I was travelling on the Queen Mary 2. 1 took his 
greetings to the two Masonic gatherings I attended on board. The last day I 
bought a small stuffed puppy. A Dalmatian! On the Tuesday Bill and I went to 
take it to Charlie. There were not one but three care-givers in attendance. They 
each gave me a hug and told me Charlie was too ill to receive me. I gave the 
puppy to Rainbow, the caregiver and left. I found out through the grapevine 
Charlie had gone. A week later Rainbow called me. She apologized and 
explained she could say nothing until the family had announced his death. 

She wanted me to know, Charlie had held "Gypsy" all night, sat up, holding the 
dog, said, "Winifred" and died. 

Happy to meet! Sony to part, Happy to meet again! 

While I had some DVDs of Charlie with me, I realized I was out of place, and 
did not sell any. Originally I was scheduled to present the lecture in St. 
Catharines. I felt the brethren in St. Catharines already knew all about Charley's 
Masonic history, so I concentrated on the little known facts of Charley's life that 
might show some of his greatness other than the well known Masonic 
achievements. Unfortunately, when I spoke at Pickering, Charley was not a well 
known, well loved Mason, so I now know I must have been describing a person 
unknown to almost all. You can imagine, at 104 he hadn't been out to lodge for 
some time, and therefore a stranger to most of my audience. Perhaps the Sankey 
lectures at Brock will keep him in our memory. 



We have been notified of the following members of 

The Heritage Lodge No. 730, G.R.C. 

Who have Passed to the Grand Lodge Above 

(since previous publication of the names of our deceased.) 

We give thanks for the privilege of knowing them and sharing their lives. 


Kearns Ontario, Doric Lodge No. 623. 
Passed to the Grand Lodge Above November 30, 2008 


Grand Valley Ontario, Scott Lodge No. 421. 
Passed to the Grand Lodge Above July 24, 2008 


West Hill, Ontario, Canada Lodge No. 532 
Passed to the Grand Lodge Above December 09, 2008 


Campbellcroft, Ontario, Canada Lodge No. 532 
Passed to the Grand Lodge Above March 25, 2009 


St. Catharines, Ontario, University Lodge No. 496. 
Passed to the Grand Lodge Above April 24, 2009. 


Elora, Ontario, Speed Lodge No. 180. 
Passed to the Grand Lodge Above May 26, 2009. 


Irvine Lodge No. 203 G.R.C. 
Passed to the Grand Lodge Above June 10, 2009 


The Heritage Lodge No. 730 - Officers 2009 

Worshipful Master Brian E. Bond 

Immediate Past Master Michael S. Ikonomidis 

Senior Warden Kenneth D. Fralick 

Junior Warden Louie J. Lombardi 

Chaplain Joseph Das 

Treasurer Thomas W. Hogeboom 

Secretary Kenneth E. Campbell 

Asst. Secretary Arnold McCausland 

Secretary Emeritus Samuel Forsythe 

Senior Deacon Charles H. Reid 

Junior Deacon Douglas Mitchell 

Director of Ceremonies Peter Irwin 

Inner Guard Brian W. King 

Senior Steward David R. Mackey 

Junior Steward Allen H. Hackett 

Organist Murray S. Black 

Tyler Prince Selvaraj 

Historian John F. Sutherlan 

Auditor Brian D. Stapley 

Auditor M. Ikonomidis 

Auditor Ebrahim Washington 


Committee Chairmen 2009 

Chips Editor/Marketing - Vacant 

Educational and Program Planning 
Donald B. Kaufman 

Scott Drummond 

Editorial Board 
William Thompson 

Black Creek Masonic Heritage 
Arnold McCausland 

Masonic Heritage Corporation 
Burns Anderson 

W. J. Dunlop Award 
Carl Miller 

Web Site 
James F. Kirk-White 

Donald R. Thorton 

Allan MacGregor 

Regional Liaison Chairmen 2009 

Western Ontario Districts 
Roger J. Guindon 

Central Ontario Districts 
Iain D. Wates 

Prince Edward / Frontenac / St. Lawrence 
Richard D. Burden 

Toronto Area Districts 
Sam Forsythe 

Ontario / Peterborough / Victoria 
Robert C. McBride 

Niagara / Hamilton Districts 
Richard Simpson 

Ottawa / Eastern Districts 
David MacKey 

Northern Ontario Districts 
David Bell 


The Heritage Lodge No. 730 Past Masters. 

1978 Jacob Pos 

1979 Keith R. A. Flynn * 

1980 Donald G. S. Grinton 

1981 Ronald E. Groshaw 

1982 George E. Zwicker f 

1983 Balfour LeGresley 

1984 David C. Bradley 

1985 C. Edwin Drew 

1986 Robert S. Throop f 

1987 Edsel C. Steen f 

1989 Edmund V. Ralph 

1990 Donald B. Kaufman 

1991 Wilfred T. Greenhough | 

1992 Frank G. Dunn 

1993 Stephen H. Maisels 

1994 David G. Fletcher 

1995 Kenneth L. Whiting 

1996 Larry J. Hostine 

1997 George A. Napper 

1998 Gordon L. Finbow 

1999 P. Raymond Borland 

2000 Donald L. Cosens 

2001 William C. Thompson 

2002 Donald A. Campbell 

2003 Carl M. Miller 

2004 John H. Hough 

2005 Ebrahim Washington 

2006 Victor Cormack 

2007 Peter F. Irwin 

2008 Michael S. Ikonomidis 

2009 Brian E. Bond f 

* Demitted t Deceased